Ascend - The Great Books Podcast

Dcn. Harrison Garlick is joined by independent scholar and friend of the podcast Mr. Thomas Lackey to discuss book 16 of the Odyssey: Father and Son.Check out thegreatbookspodcast.com for our written guide!From the guide:83.      What happens in book sixteen?Telemachus arrives at the home of the Swineherd and, the Swineherd greets him like a father welcoming “home his darling only son” (16.19). Telemachus meets Odysseus disguised as a beggar, and the three men discuss the problem of the suitors (16.100). Telemachus tells the Swineherd to tell Queen Penelope he is back in Ithaca (16.148), and to have one of her servants tell Laertes the same (16.172). After the departure of the swineherd, Odysseus sees Athena outside the house under the guise of a woman “beautiful, tall and skilled at weaving things” (16.179). Odysseus goes to meet her, and she says now is the time to reveal himself to his son, Telemachus (16.189). She transforms him back into Odysseus the hero, and Telemachus is “wonderstruck” and believes some god has entered the house of the Swineherd (16.194). Odysseus tells Telemachus he is his father (16.212) and, after some disbelief, the father and son embrace and weep together (16.243). The two then discuss the slaughter of the suitors and form a plan in which Odysseus, disguised again as a beggar, will go into his own home with the suitors until Athena tells him the time is right (16.298). Meanwhile, the suitors are told that Telemachus escaped their ambush and is back in Ithaca (16.382). Antinous, one of the suitors, calls for the murder of Telemachus (16.401), and Penelope overhears the plot and chastises Antinous (16.453). The book ends with the Swineherd returning home and feasting with Telemachus and Odysseus—who is once again disguised as a beggar by Athena (16.505). 84.      What do we see in the reunion of Odysseus and Telemachus?It seems fitting that Odysseus, who has been testing everyone, would in turn be tested by his son upon his grand reveal (16.220). Notably, the concern that a spirit or god would attempt to trick Telemachus with an imposter Odysseus (16.220) is a concern that Penelope shares and will later voice—but it is only the latter who has devised a test to avoid that fate. Telemachus seems to eventually simply trust Odysseus’ testimony (16.243). Telemachus still appears unexperienced with the gods, as he confuses his father for one (16.202) and doubts Athena’s plan (16.273). It is hard not to read Odysseus’ response about whether Athena and Zeus will be adequate as sarcasm (16.291). Telemachus, however, has grown into his own wit as shown by his retort: “off in the clouds they sit” (16.299). He has also grown in confidence of his own strategic thinking (16.342).Odysseus shares with Telemachus he’ll return to his home in disguise and bear whatever he must until Athena says it is time (16.303). The strategy behind Odysseus’ return seems patterned off the Agamemnon narrative, but the problem itself seems patterned off his episode with the cyclops. He will come home to find guests of malintent within his home and then consume them.The YEAR WITH HOMER continues!

Dcn. Harrison Garlick and Adam Minihan continue the YEAR WITH HOMER by discussing Book 15 of the Odyssey: The Prince Sets Sail for Home. Check out our guide at thegreatbookspodcast.com.80.      What happens in book fifteen?Athena goes to Sparta and inspires the young Telemachus to return home quickly (15.10) and advises him on how to avoid the ambush set by the suitors (15.31). Menelaus gives Telemachus kingly gifts and sends him and Nestor’s son back to Pylos (15.112). Telemachus asks Nestor’s son to leave him at his ship and not take him back to Nestor’s house—as to be able to return home quickly and not be hosted again by the old king (15.222). As Telemachus is praying to Athena before launching his ship (15.246), a stranger approaches and asks to sail with him (15.286). Telemachus agrees, and the prophet Theoclymenus joins him on his journey back to Ithaca (15.312).Meanwhile, Odysseus the beggar tells the Swineherd he plans to go beg from the suitors (15.351). The Swineherd tells Odysseus the beggar his own story—and we discover that the Swineherd comes from a royal line (15.463). He was a toddler kidnapped, sold into slavery, purchased by Laertes, Odysseus’ father, and raised by Odysseus’ mother (15.540). The book ends with Telemachus returning to Ithaca and heading to the home of the Swineherd (15.618).81.      What is notable about the story of the Swineherd?The story of the Swineherd reveals him to be royalty (15.437). To wit, he was kidnapped by a female servant who was subsequently killed by Artemis (15.534), and he ended up being purchased by Laertes, Odysseus’ father (15.540). The noble soul of the Swineherd now has a fitting backstory. Note also the contrast between the unworthy servant who kidnapped him and the noble servant he has become. The piety or gratitude the Swineherd shows Odysseus’ family is remarkable given the opportunities he has for bitterness. One may argue that the Swineherd shows the arete or excellence of a simple life—the excellence of a servant, as Penelope shows the excellence of a wife. One should return to the Swineherd’s epithet, the “foreman of men,” and discern whether Homer has placed here a second meaning: a man who is the best of men.[1][1] We are thankful to Alec Bianco for raising many of these questions and exploring the richness of the Swineherd. Be sure to check out the podcast on Book 15 for further discussions.

Dcn. Harrison Garlick and Adam Minihan are joined by Alec Bianco of the Circe Institute to discuss Book Fourteen of the Odyssey: The Loyal Swineherd. Check out thegreatbookspodcast.com for more!From our guide:77.      What happens in book fourteen?Odysseus, disguised as an old beggar, makes his way to the home of his loyal swineherd, Eumaeus (14.32). Odysseus is welcomed warmly, as the swineherd reiterates that “every stranger and beggar comes from Zeus” (14.66). The swineherd shows great affection for his king that sailed away for Troy, but believes he is now most likely dead (14.155). Odysseus the beggar swears by the “table of hospitality” of the swineherd that “Odysseus will return” (14.189). Odysseus then fabricates a long backstory about how he was a soldier at Troy (14.270), and how he came to hear news of Odysseus’ return (14.363). The swineherd tells Odysseus the beggar to not try and “charm” him with lies (14.438). Odysseus pushes back and says the swineherd can toss him off a cliff if Odysseus does not return, but the swineherd remains skeptical (14.451). The book ends with Odysseus testing the hospitality of the swineherd, but the swineherd remains a gracious host and makes a warm bed for Odysseus by the fire (14.585).78.      What should be observed about the Swineherd?Eumaeus is a slave and swineherd whose name means “seek after the good.” He demonstrates a remarkable fondness and loyalty toward his king, Odysseus (14.44). Notably, Homer again shifts into second person when speaking of Eumaeus, as he did for Patroclus in the Iliad (14.63). He is an exemplar of guest-friendship (14.66) and displays an intimate knowledge of his master’s goods (14.115). His epithet “foremen of men” refers to his role overseeing the swineherds, but it may also be a reflection on the quality of his character.The Swineherd gives us an insight into how Odysseus the King treated his subjects, which raises an arguably contrast to how Odysseus treated his men on the journey home (14.159). Quite notably, the Swineherd seems to be somewhat resistant to Odysseus’ rhetoric (lies) or at least suspect of it (14.411, 438 His reply to Odysseus’ rhetoric is arguably one of the first examples of sarcasm in ancient literature (14.453). The Swineherd also displays a notable piety, as he makes three distinct pious gestures before the feast (14.479). There is always much speculation about whether the Swineherd recognizes or at least suspects Odysseus the beggar’s true identity (14.502).Our Year with Homer continues!

In this episode, Deacon Harrison Garlick, along with guests Alan Cornett and Dr. Richard Meloche, delve into the french Dominican A.G. Sertillanges' influential book "The Intellectual Life." They explore the significance of cultivating an intellectual life, the role of courage and discipline, and the importance of community in intellectual pursuits. The conversation emphasizes that everyone, regardless of their background or age, is called to engage in the life of the mind and that it can lead to profound personal and spiritual growth.Main Takeways:The intellectual life is a vocation for everyone.Courage and discipline are essential for intellectual growth.It's never too late to start cultivating your mind.Reading great books can transform your life.Community plays a vital role in the intellectual journey.You can surprise yourself with your intellectual capabilities.The pursuit of truth is a service to others.Daily habits can significantly impact your intellectual life.Intellectual growth requires intentionality and effort.The life of the mind enriches both personal and communal life.Join us as we explore the classic: "The Intellectual Life."

Dcn. Garlick and Adam Minihan are joined by Dr. Pavlos Papadopoulos of Wyoming Catholic College to discuss BOOK THIRTEEN of the Odyssey. Check out thegreatbookspodcast.com for more. From our guide: 73.      What happens in book thirteen?King Alcinous makes good on his promise and sends Odysseus back to Ithaca (13.108). Odysseus sleeps the whole way home (13.91), and the Phaeacians lay a sleeping Odysseus on the beach and leave (13.133). Poseidon, meanwhile, convinces Zeus to punish the Phaeacians for their hospitality and aid of Odysseus (13.142). Back in Ithaca, Odysseus awakes and fears he’s been hoodwinked by the Phaeacians and must now suffer yet another unknown island (13.227). Athena, under the guise of a shepherd boy, tells Odysseys he’s on Ithaca (13.252), and he spins for her some grand tale regarding his background (13.290). Athena reveals herself, and she and Odysseus enjoy a warm conversation about her role in bringing him back to his home (13.329). She helps him hide his treasure in a cave (13.412), and then they sit to plot the death of the suitors (13.429). The book ends with Athena telling Odysseus to go to his loyal servant, the swineherd, and she leaves for Sparta to call Telemachus home (13.449). 74.      Why are the Phaeacians punished?Poseidon tells Zeus that the Phaeacians helping Odysseus is a sign of disrespect, and that the Phaeacians should be punished (13.142). Zeus says they are in Poseidon’s power, and Poseidon plans to destroy the ship that brought Odysseus home and “pile a huge mountain” around the Phaeacian port (13.166). Zeus suggests that Poseidon wait to destroy the ship in front of the Phaeacian people (13.174), and Poseidon does just this (13.181). The Phaeacians, in turn, recall the prophecy that one day Poseidon would be angry with them for escorting men home across the sea (13.194). Homer leaves the narrative untold with King Alcinous leading his people in sacrifices to Poseidon to hopefully avoid the mountain being placed on their port (13.207).Why does Zeus, who oversees guest-friendship, allow the Phaeacians to be punished for helping Odysseus? It should be recalled the Phaeacians are close to Poseidon, as both King Alcinous and Queen Arete are his descendants. Moreover, it should be noted that King Alcinous and the Phaeacians continued to abide by guest-friendship and assist strangers who landed on their island even when they knew about the prophecy—which may inform why King Alcinous was originally hesitant to assist Odysseus when he first fell at the knees of Queen Arete. Zeus’ suggestion that the ship be destroyed in view of the Phaeacians may be seen as an opportunity for pity and reconciliation, as it allows the Phaeacians to understand what is happening and make sacrifices to Poseidon.Check out more: thegreatbookspodcast.com

Dcn. Harrison Garlick and Adam Minihan discuss Book Twelve of the Odyssey: The Cattle of the Sun.Check out more at thegreatbookspodcast.com.From our guide:68.      What happens in book twelve?Odysseus and his men return the island of Circe and bury their comrade, Elpenor, who had spoken to Odysseus from the underworld (12.10). Circe tells Odyssey—and Odysseus alone—what trials await him on his journey (12.36). First, he and his men will sail by the Sirens and their irresistible song of temptation (12.44). Next, Odysseus will have to choose between sailing through the path of unavoidable “Clashing Rocks” (12.66) or sail through a strait with two monsters. On one side, there is the six-headed horror named Scylla that will pluck men off the ship (12.94) and on the other side the whirlpool monster named Charybdis that will swallow the entire ship (12.115). Lastly, they will come to the island of the where the sun god’s cattle graze (12.137) and must not under any circumstances harm the cattle (12.148). If they can do this, they will return home, but if not, then the best that could happen is Odysseus returns home alone “all shipmates lost… a broken man” (12.153).Odysseus tells his men about the Sirens (12.172) and Charybdis (12.239) but not Scylla (12.242). After escaping the Sirens, his men are navigating past Charybdis when Scylla snatches six of Odysseus men off his ship (12.269). Odysseus and his men land on the island of the sun god’s cattle, and Odysseus has his men swear an oath they will not harm the animals (12.328). The men, however, become stranded on the island due to unfavorable wind and begin to starve (12.350). Odysseus’ men elect to eat the sacred cattle (12.386), and, as they finally leave the island, Zeus strikes the ship with a lightning bolt (12.447). All perish save Odysseus who, clinging to debris, is swept back to Charybdis and must hang onto a fig tree to avoid being swallowed (12.466). The book ends with Odysseus drifting until he lands on the island of Calypso (12.485). 69.      Who are the Sirens?The sirens are “female creatures who had the power of drawing men to destruction by their song.”[1] Though Homer does not describe them, they were generally “represented as half-woman and half-bird”—but “in time they came increasingly to be shown as beautiful women.”[2] Odysseus follows Circe’s advice (12.53) by stuffing beeswax in the ears of his men (12.189). It is notable that Circe intuits that Odysseus will want to experience the song of the Sirens (12.55). He follows her advice and has his men tie him to the mast in order that he may hear the Sirens but not jump overboard (12.194). The episode speaks to what Odysseus’ spirit (thumos) is willing to endure for the sake of knowledge. Note the Siren’s song itself sings of being able to grant Odysseus wisdom and make him a “wiser man” (12.200).One may also question whether Odysseus enduring the song of the Sirens prepared him at all to decline Calypso’s offer of immortality or the marriage to Nausicaa. Moreover, the episode shows a level of trust between Odysseus and his men—a trust that is arguably fracturing after the Cyclops incident and one that will be largely broken following Scylla and Charybdis. Later myths have the Sirens drowning themselves due to Odysseus’ escape.[3] The Sirens will later come to represent music, including the music of spheres as presented by Plato.[4] 70.      Who are Scylla and Charybdis?Circe warns Odysseus of the creature Scylla who she calls “a grisly monster” with “six long swaying necks” who lives on the cliffside (12.94). In some myths, Scylla was originally a beautiful woman who was turned into the grotesque monster.[5] Other myths are more specific, stating that Scylla was a beautiful sea-nymph loved by the sea-god Glaucus.[6] When Glaucus failed to attract Scylla, he turned to Circe to make him a love potion to use on Scylla; however, Circe attempted to seduce Glaucus, but Glaucus would not give up his love for Scylla.[7] Enraged at the rejection, Circe created a poison and used it on the unexpecting Scylla turning her into a hideous monster with serpentine necks and dog-like faces.[8] Thus, it is notable that Circe calls Scylla an “immortal devastation, terrible, savage, [and] wild,” if Scylla is indeed a product of Circe’s own act of cruelty and malice (12.128). Moreover, Circe speaks of Scylla’s mother: “she spawned her to scourge mankind, she can stop the monster’s attack” (12.134). One may question whether this is a reference to a distinct origin myth or a statement of irony given Circe is the mother of Scylla in monstrous form. Charybdis is the daughter of Poseidon and Gaia who, being under the water, sucks the ocean down through a whirlpool three times a day.[9] She is opposite of Scylla in the Straits of Messina.[10] Odysseus follows Circe’s advice that it is better to lose men to Scylla than his entire ship to Charybdis (12.120). Though Odysseus does push back on a way to fight Scylla (12.123), he ultimately does not tell his men about the danger of Scylla (12.167). Notably, he does show up on deck prepared to fight Scylla (12.241), but it is to no avail.We may note how personal Homer portrays the deaths of the sailors to Scylla. Those plucked by the monster cry out Odysseus’ name (12.269) and fling their arms toward him (12.278). Odysseus tells his audience: “Of all the pitiful things I’ve had to witness… this wrenched my heart the most” (12.282). We may question whether Odysseus tells his audience this story with such a personal veneer to better justify his decision to not inform his men, e.g., he really did care for them. The narrative arguably fractures the last bond of trust Odysseus has with his men. Notice Odysseus’ reference to the incident with the Cyclops where he states, “my presence of mind and tactics saved us all” (12.230). His revisionist history avoids that he himself put them in that situation and then caused Poseidon’s curse to fall upon them; moreover, note that in both incidents—Cyclops and Scylla—Odysseus loses six men.[1] Companion, 525.[2] Companion, 526.[3] Companion, 525.[4] Companion, 526, citing the myth of Er at the end of the Republic.[5] Companion, 515.[6] Hamilton, 314.[7] Hamilton, 314.[8] Hamilton, 315.[9] Companion, 140.[10] Companion, 140.

Dr. Frank Grabowski and Thomas Lackey return to discuss Book Eleven of the Odyssey with Dcn. Garlick. Check out thegreatbookspodcast.com for more resources.From the guide:60.      What happens in book eleven?Odysseus and his men sail to the edge of the world into the endless darkness and the house of death (11.21). Following the ritual Circe prescribed, Odysseus fills a trench with blood, and the shades of the dead came out to meet him (11.40). Odysseus first speaks to Elpenor, his comrade who fell off the roof of Circe’s house and lays unburied back on Circe’s island (11.57). Odysseus then sees his mother, who he did not know was dead, but first speaks to Tiresias, “the famous Theban prophet” (11.100). Tiresias warns Odysseus he will come upon the cattle of the sun god, Helios, and he is not to harm them (11.123). Moreover, if Odysseus does make it home to Ithaca, he will have to leave his home again and go on a penitential journey to appease Poseidon (11.139). Odysseus then speaks to his mother about what is happening in Ithaca (11.173). He then sees “a grand array of women,” famous women from antiquity, sent by Persephone, the queen of the underworld, to drink the blood and speak with him (11.258). Odysseus then speaks to Agamemnon (11.457); and then to Achilles (11.530); and then he tries to speak with Ajax, but Ajax refuses, “blazing with anger” at Odysseus (11.620). Odysseus then sees several figures from mythology and speaks to the hero Heracles (or Hercules) who compares his exploits to that of Odysseus (11.690). The book ends with the shades of the dead overwhelming Odysseus, and he and is men running back to the ship in terror (11.723). 61.      What is notable about Odysseus’ discussion with Elpenor?After Odysseus fills his trench with blood, the shades of the dead come out of Erebus—the “darkness” (11.41).[1] The first to speak to Odysseus is Elpenor, his comrade who died on Circe’s island (11.57). Notably, Elpenor does not have to drink the blood to speak to Odysseus (11.66). Though some interpret this scene as Odysseus not knowing that Elpenor had died, it seems clear that Odysseus and his men intentionally left Elpenor unburied (11.60); thus, Homer offers the juxtaposition of Odysseus hurrying to the house of the dead for his own sake while neglecting the rites of a dead comrade. Elpenor’s plight is reminiscent of Patroclus’ in the Iliad, where it seems he needs the rituals to find rest in the afterlife; moreover, it may be that Elpenor’s state of having a body unburied and his capacity to speak without drinking the blood are connected. Lastly, it should be noted he asks for his oar to be planted atop his tomb (11.86).[1] Erebus (darkness) was one of the four original primordial deities to come forth from Chaos. The others were Gaia (Earth), Eros (Love), and Nyx (Night). See Companion, 139.

Dcn. Garlick flies solo to explore the depths of BOOK TEN of the Odyssey: The Bewitching Queen of Aeaea. Check out thegreatbookspodcast.com for more resources. From the guide: 53.      What happens in book ten? Odysseus and his men come to the floating island of King Aeolus[1] who Zeus had made the “master of all the winds” (10.24). After hosting them for a month, King Aeolus stuffed all the winds into a bag, except a favorable west wind, and gave it to Odysseus (10.29). Leaving the island, they sailed for nine days until they came so close to Ithaca they could see men “tending fires” on the shore (10.34). Odysseus’ men, however, open the bag of winds, causing a maelstrom, blowing them all the way back to King Aeolus’ island (10.66). The king rejects them as cursed by the gods (10.79), and Odysseus and his fleet sail to the island of the Laestrygonians (10.89). There, Odysseus’ entire fleet, save his own ship, is lost in a surprise attack by the man-eating inhabitants of the island (10.132).Odysseus’ lone ship comes upon a new island, and Odysseus’ men find a hall and hear a woman singing inside (10.242). The woman is Circe, a goddess, who welcomes all the men to a feast and then changes them into pigs (10.253). Eurylochus, the only one to not go into the hall, runs back and tells Odysseus (10.269). Odysseus sets off to the hall, but along the way runs into Hermes, the messenger god, who tells him how to overcome Circe’s spells (10.305). Odysseus obeys, and Circe is made to swear an oath she will not harm Odysseus (10.380). Odysseus’ men are restored, younger and more handsome (10.436). They remain guests of Circe’s house for a year until Odysseus’ men remind him of his journey home (10.520). The book ends with Circe telling Odysseus he must travel to the house of death and speak to the prophet Tiresias (10.540). 54.      What is the relationship between Odysseus and his men after the Cyclops affair?The narrative of King Aeolus and the bag of winds reveals the lack of trust festering between Odysseus and his men. Note that Odysseus will not trust the ship to any of his crew (10.37), and the crew assumes Odysseus is withholding treasure from them (10.40). Moreover, after the loss of the fleet in the Laestrygonian cove, the spiritedness of the crew, their thumos, is broken. When Odysseus orders his men to scout the hall on what we know to be Circe’s island (10.170), the “message broke their spirits” and they weep (10.217). We see this particularly with Eurylochus, who, when reporting back to Odysseus that Circe has turned the men to pigs, pleads with Odysseus to abandon the men and leave the island (10.289). It worth noting that Odysseus himself was tempted to allow his spirit to break, as after the incident with the winds he had to overcome the temptation of suicide (10.55).Later, when Odysseus has made a truce with Circe, Eurylochus has a “mutinous outburst” in which he states that Odysseus is to blame for the men eaten by the Cyclops (10.480). It makes explicit the tension throughout book ten. Odysseus is inclined to kill the man but is tempered by his men (10.483). The antagonisms between Odysseus and his remaining crew will continue as a predominant theme throughout the end of Odysseus’ recounting of his story in book twelve.[1] King Aeolus was “a mortal, king of the floating island of Aeolia and friend of the gods, to whom Zeus gave the custodianship of the winds.” In later mythology, “he was thought of as the god of the winds.” Companion, 14.

Dcn. Garlick and Adam Minihan discuss BOOK NINE of the Odyssey: Odysseus and the Cyclops. Odysseus finally gives his name and starts to tell his story. Book Nine is one of the most important books in the Odyssey. Check out thegreatbookspodcast.com for more information. From the guide: 48.      What happens in book nine?The guest of good King Alcinous finally declares, “I am Odysseus” (9.21), and he begins to tell his story (9.33). After Troy, Odysseus and the ships under his command raided a city on the island of Ismarus (9.44) where, the next morning, he lost men to a counterattack by the islanders (8.69). Next, Zeus hit Odysseus’ fleet with a storm, a “demonic gale” (9.76), and then, when free of the storm, his fleet was again taken off course by a rip-tide (9.89) that brought them to the land of the “Lotus-eaters” (9.94). Having saved his crew, Odysseus and his men come to a lush, uninhabited island (9.129), and across the strait see an island with signs of habitation (9.185). Odysseus and his men go to the island only to end up trapped in a cave with a cyclops (9.271). Though they plead for protection as guests under Zeus, Homer tells us: the cyclops grabbed two men, beat them against the ground “their brains gushed out all over, soaked the floor—and ripp[ed] them limb from limb to fix his meal” (9.324). He washes down the human flesh with raw milk (9.334).Odysseus and his men cannot escape the cave due to the enormous stone blocking the entrance, and they cannot kill the cyclops in his sleep for the same reason—they would be trapped in the cave. In the morning, the cyclops bolts down two more men (9.348) and leaves to tend his herds. Odysseus concocts a plan to escape (9.370). Upon his return, the cyclops devours two more of Odysseus’ men, and Odysseus offers the cyclops a strong wine to wash down the “banquet of human flesh” (9.389). The cyclops asks Odysseus’ his name, and Odysseus tells him his name is “Nobody” (9.410). With the cyclops drunk, Odysseus and his men ram a stake into the cyclops’ eye blinding him (9.428). Odysseus and his men escape the cave, but Odysseus tells the cyclops his name (9.560). The book ends with the cyclops asking his father, Poseidon, to curse Odysseus’ journey home and to “let him find a world of pain at home” (9.595).

This week Dcn. Harrison Garlick and Mr. Eli Stone, formerly of the TU Great Books Honors College and now teaching at a classical school, discuss Book VIII of the Odyssey: A Day for Songs and Contests. We have a 50+ page guide to the Odyssey.Visit thegreatbookspodcast.com for more resources. From the guide:42.      What happens in book eight?King Alcinous and Odysseus go to the meeting grounds, as Athena whips up the curiosity of the islanders to come and see the stranger who “looks like a deathless god” (8.16). King Alcinous, still not knowing the identity of his guest, calls for the Phaeacians to prepare a ship to take the stranger home (8.39), and he calls for a feast, a “hero’s welcome” (8.49). As they feast, the bard sings the ballad of “The Strife between Odysseus and Achilles,” a tale from Troy, and Odysseus quietly weeps—unnoticed by all save King Alcinous (8.111). King Alcinous then calls for games, and the young men gather to race, wrestle, box, and throw a discus (8.140). A man named “Broadsea” goads Odysseus into competing, and Odysseus, in his anger, throws a heavy discus farther than any of them (8.116). As a good host, King Alcinous deescalates the situation (8.267), and calls for the Phaeacians to dance (8.284).The bard returns and sings of the story of Aphrodite’s adultery against Hephaestus (8.301). King Alcinous calls for parting gifts for Odysseus, and Broadsea gives the King of Ithaca a bronze sword in amends for his disrespect (8.441). Another feast is held, and Odysseus asks the bard to sing of the wooden horse at Troy (8.552). Odysseus again weeps quietly (8.586), and King Alcinous again notices (8.599). The book ends with the King finally asking Odysseus to reveal his name and his homeland (8.618).[1] 43.      Why does Homer include the myth of Aphrodite’s adultery?Homer dedicates over one hundred lines of poetry to tell the story of “The Love of Ares and Aphrodite Crowned with Flowers” (8.301). First, one may note a shift in the mythology, as Hephaestus was married to a Grace in the Iliad and is now married to Aphrodite in the Odyssey. A myth about adultery in the Odyssey recalls several narratives: the story of Clytemnestra, (Agamemnon’s wife), the narrative of Odysseus with Calypso, and the suitors pursuing Penelope.In a subtle manner, Homer is likely presenting Hephaestus as Odysseus. Notice that that Odysseus mentions his legs are in poor shape, and he cannot race against the Phaeacians (8.260). Odysseus’ poor legs are analogous to the crippled legs of Hephaestus; moreover, Hephaestus is compared to Ares who has “racer’s legs,” like the Phaeacians (8.352). Homer describes Hephaestus overcoming Ares as the “slow outstrips the swift” (8.372) and “the cripple wins by craft” (8.375). If one takes Aphrodite to be Penelope, the myth is a warning to Odysseus that he will overcome the suitors not by swiftness but by craft. Similarly, one could read Aphrodite as Nausicaa and Ares as the Phaeacians; thus, we return to a narrative of Nausicaa being a temptation for Odysseus—but a temptation he could indulge if done by wit and craft. The myth presents certain analogues to Odysseus’ present situation but seems to fall short of presenting a full allegory.[1] Thank you to Mr. Eli Stone who joined us on the podcast to discuss Book 8.